A message to the sincere followers of Shaykh Ibn Taymiyyah concerning Mawlid un Nabiy
Alhamdulillahi Rabbil ‘Alameeen Wa Sall Allahu ‘ta ‘alaa alaa Sayyidinaa wa
Mawlaana Muhammad wa Aalihi wa Sahbihi wa sallim.
Every year as the Mawlid of Sayyidil Mursaleen صلى الله عليه وآله وسلم approaches, emails and booklets abound attempting to refute or disprove the commendable nature of commemorating the sending down of Rahmatulil ‘Alameen صلى الله عليه وآله وسلم. In some cases, the information forwarded to the Ummah is from uninformed, well-intentioned Muslims wishing to save the Ummah from Bid’a and Shirk. Unfortunately, most of those who forward this information do not have a firm grasp on the issue. The Fatwas of the likes of Abdullah Bin Baz the late Court scholar of the Saudi regime now occupying the Holy Precincts, and the late Al Albani and Uthaymeen are quoted as the correct position on the matter. They claim that there is ijma on the impermissibility of commemorating the day that Allahu ta ‘ala sent His Rahmah to this world. The reality is contrary to their opinion. There is Ijma al Ummah on the issue of commemorating auspicious days [Ayyamillah]. None of the traditional Ahl as Sunnah wal Jama'ah disputed this fact.
According to ‘Usul ul Fiqh, the Principles of Islamic Jurisprudence, if an issue arises that apparently has not been dealt with during the period which included the Khulafaa ar Rashideen, we look for an Ayah that establishes a precedent in support of that particular practice. There are many Ayaah and ahadith supporting the position that it is permissible to commemorate certain days as auspicious days, among them Laylatul Qadr, Laylatul Mi’raj, and Yawmul Aashurah etc. Sayyidinaa Rasuli Akram صلى الله عليه وآله وسلم, has outlined special ibaadah to be observed on those occasions. Had it not been for the sending down of Rahmatulil “Aalameen Sal Allahu ‘alaihi wa Aalihi wa sallim, there would be no Laylatul Mi’raj, Laylatul Qadr, Eid ul Fitr etc.
The idea that Fiqh is employed on any supplemental issue not mentioned in Qur’an Majid clearly is a correct assumption. This is not limited however, just to the new Salafi Madhhab. The Salafi scholars are not the only ones with the ability to derive rulings from the Naas [Holy Qur’an and Sunnah]. All the authentic traditionally educated scholars of Islam look at an issue from both sides. Unfortunately, the scholars of the Saudi Court and their students opine that they are the only ones with the ability to derive rulings from Holy Qur’an and Sunnah. To this end they reject any fatwa or fiqhi ruling that don’t originate with their school. Their students are told to beware of reading anything that doesn’t originate with them. When the modern Saudi sponsored scholars find evidence that doesn’t support their opinion from among scholars that they themselves recognize, they conveniently sweep that information under the table and disregard the very same scholars they quote in support of their positions.
Several scholars are quoted as reliable sources by the followers of the new Salafi Madhhab. Among them are Shaykh Ibn Taymiyya, and his students Ibn Kathir, and Ibn al Qayyim.
As the followers of the Salafi Madhhab are not allowed to accept the opinions outside their own Madhab, we will quote the Fatwas of scholars acceptable to them. Those who wish to see the supporting evidence from Ahl As Sunnah scholars may request that information. May Allahu ta ‘ala give the followers of Ibn Taymiyya the courage to accept all that their teacher has left behind and not be hypocritical in their following of their Shaykh, ameen.
Permissibility of Mawlid According to Ahl as-Sunnah wal Jama'at Scholars
Our intention is to provide evidence that the Mawlid is acceptable according to the scholars of the Salafi School, the school followed by those who are opposed to the Mawlid. Such fataawa (religious legal rulings) were made by all the scholars of the Salafi School and they must be studied by all those who claim to follow that school.
The opinion of the scholars of Ahl as-Sunnah wal Jama'at on the permissibility of Mawlid is well known. Our intention here is not to present the proofs of Ahl as-Sunnah wal Jama'at scholars on the acceptability of the Mawlid. These proofs are numerous, and are based on Qur'an and the Sunnah of the Prophet (صلى الله عليه وآله وسلم) ...” Our intention is to present the fact that the `Ulama of the Salafi school accepted the Mawlid and did not object to it.
In any case, it is well-known that the mawlid is celebrated in nearly every Islamic country in the world. It goes by many names, but the concept is the same: to show our love, respect and praise to our Lord for sending our beloved Prophet (صلى الله عليه وآله وسلم) to us and to all creation on that day, the day of his birth (صلى الله عليه وآله وسلم). Mawlid is known as Mevlud in Turkey, Albania, Greece, and Bosnia (where its celebration is an important festival). It is called Milad in Pakistan and India, where its celebration is a wonderful holiday. And of course is called Dhikr Mawlid Rasul-Allah (صلى الله عليه وآله وسلم) in almost all Arab countries.
Ibn Taymiyya's Opinion on the Celebration of the Mawlid
This is Imam Ibn Taymiyya's opinion about Mawlid from: "the Collected Fatwas," ("Majma' Fatawi Ibn Taymiyya,") Vol. 23, p. 163:
"fa-t'adheem al-Mawlid wat-tikhaadhuhu mawsiman qad yaf'alahu ba'ad an-naasi wa yakunu lahu feehi ajra `adheem lihusni qasdihi t'adheemihi li-Rasulillahi, salla-Allahu `alayhi wa sallam"
"To celebrate and to honor the birth of the Prophet (صلى الله عليه وآله وسلم) and to take it as an honored season, as some of the people are doing, is good and in it there is a great reward, because of their good intentions in honoring the Prophet (صلى الله عليه وآله وسلم)."
Ibn Qayyim's Opinion on Recitation of the Prophet's (صلى الله عليه وآله وسلم) Mawlid
Ibn Qayyim al Jawziyyah, the best and most renowned student of Shaykh Ibn Taymiyya, writes, on page 498 of "Madarij as-Salikin,"
"Listening to a good voice celebrating the birthday of the Prophet (صلى الله عليه وآله وسلم) or celebrating any of the holy days in our history gives peace to the heart and gives the listener light from the Prophet (صلى الله عليه وآله وسلم) to his heart, and he will drink more from the Muhammadan spring (`ayn al-Muhammadiyya)."
Ibn Kathir Praises the Night of Mawlid
One of the most renowned scholars is Ibn Kathir. Ibn Kathir was a muhaddith from the followers of Ibn Taymiyya, rahmatullah `alayh. Ibn Kathir, in the last days of his life wrote a book entitled "Mawlid Rasul Allah (صلى الله عليه وآله وسلم)" which was spread far and wide. That book mentioned the permissibility and recommendability of celebrating the Mawlid.
Ibn Kathir says in the aforementioned book, p. 19:
"The Night of the Prophet's (صلى الله عليه وآله وسلم) birth is a magnificent, noble, blessed and holy night, a night of bliss for the believers, pure, radiant with lights and of immeasurable price."
Ibn Taymiyya Said: "Laylat al-'Israa' wal-Mi'raj is Greater than Laylat ul Qadr"
Ibn Taymiyya said that Laylat al-'Israa' wal-Mi'raj was better than Laylat al-Qadr. He is quoted by Ibn Qayyim in the latter's book, "al-Badaa'i," Vol. 3, page 162:
"wa suila shaikh ul-Islam `an Laylat ul-Qadri wa Laylat ul-'Israai' ayyuhuma afdal? Fa-ajaaba bi-anna Laylat ul-'Israai' afdal fee haqq in-Nabee"
"Ibn Taymiyya was asked, `Which is better, Laylat al-Qadr or Laylat al-'Israa'?' and he answered, `With respect to the Prophet (صلى الله عليه وآله وسلم), Laylat al-'Israa' is better than Laylat al-Qadr.'"
The Importance of Laylat al-Mawlid
Now we ask: If Ibn Taymiyya accepted that Laylat al-'Israa' may be considered better than Laylat ul-Qadr, why not consider that Laylat al-Mawlid is better than Laylat al-'Israa', since the Night of the Prophet's (صلى الله عليه وآله وسلم) Birth is the night in which was born the one who went to `Isra' and Mi'raaj? Therefore, we say, as Ibn Marzuq, the renowned student of Imam Nawawi said:
"Laylat al-Mawlid is better than Laylat al-Qadr."
Ibn Kathir Mentions The Prophet (صلى الله عليه وآله وسلم) Accepting Poetry in His Honor
In the time of the Prophet (صلى الله عليه وآله وسلم), it is well-known that poets came to him with all kinds of works praising him, writing about his campaigns and battles and about the Sahaba. This is proved by the numerous poems quoted in the Sira of Ibn Hisham, al-Waqidi, and others. The Prophet (صلى الله عليه وآله وسلم) was happy with good poetry. It is reported in Bukhari's "al-Adab al-Mufrad" that he said: "There is wisdom in poetry."
Ibn Kathir says in his "Mawlid," page 30:
"The Prophet's (صلى الله عليه وآله وسلم) uncle al-'Abbas (radhi Allahu ‘anhu) composed poetry praising the birth of the Prophet (صلى الله عليه وآله وسلم), in which are found the following lines:
`When you were born, the earth was shining,
and the firmament barely contained your light,
and we can pierce through,
thanks to that radiance and light
and path of guidance.'"
Ibn Kathir mentions the fact that according to the Sahaba, the Prophet (صلى الله عليه وآله وسلم) praised his own name and recited poetry about himself in the middle of the battle of Hunayn in order to encourage the companions and frighten the enemies. That day he said (صلى الله عليه وآله وسلم):
"Ana an-Nabee, laa kadhib
Ana ibn `abd al-Muttalib"
meaning:
"I am the Prophet!
This is no lie.
I am the son of `Abd al-Muttalib!"
Ibn Qayyim on the Singing and Recitation of Poetry
`Allama Ibn Qayyim al-Jawziyya wrote in his book "Madarij as- Salikin," Vol. 1:
"the Prophet (صلى الله عليه وآله وسلم) also gave permission to sing in wedding celebrations, and allowed poetry to be recited to him. He heard Anas (radhi Allahu anhu) and the Companions praising him and reciting poems while digging before the famous battle of the Trench (Khandaq) as they said: "We are the ones who gave bay'ah to Muhammad for jihad as long as we are living."
Ibn Qayyim also mentions `Abdullah ibn Rawaha's long poem praising the Prophet (صلى الله عليه وآله وسلم) as the latter entered Mecca, after which, the Prophet (صلى الله عليه وآله وسلم) prayed for him. He prayed that Allah support Hassan, another poet, with the Holy Spirit as long as he would support the Prophet (صلى الله عليه وآله وسلم) with his poetry. Similarly the Prophet (صلى الله عليه وآله وسلم) rewarded Ka'b ibn Zubayr's poem of praise with a robe. Ibn Qayyim continues, "`A'isha always recited poems praising him and he was happy with her."
Ibn Qayyim on the Melodious Recitation of Qur'an
Ibn al-Qayyim says in the same book, page 488, "Allah gave permission to his Prophet (صلى الله عليه وآله وسلم) to recite the Qur`an in a melodious way.”
Ibn Qayyim continues, "The Prophet (صلى الله عليه وآله وسلم) said, `Decorate the Qur'an with your voices,' and `Who does not sing ( recite in a melodious manner) the Qur'an is not from us.' Ibn Qayyim comments on page 490: "To take pleasure in a good voice is acceptable, as is taking pleasure from nice scenery, such as mountains or nature, or from a nice smell, or from good food, as long as it is conforming to shari'a. If listening to a good voice is haram, then taking pleasure in all these other things is also haram."
We pray that Allahu ta ‘ala accept this from us and allow it to be a testimony of our absolute love and reverence for His Beloved Prophet صلى الله عليه وآله وسلم. May it reach those who are trapped by the misguidance of the so-called Salafi movement. May it lead them out of the darkness of ignorance into the light which is found among the authentic scholars of Ahl As Sunnah wal Jamaa’ah.
